Titus 1:1

‘Paul, a bondservant (doulos) of God, and an apostle of Jesus Christ, according to the faith of God’s elect, and the knowledge of the truth which is according to godliness,’

This is the only place where Paul opens his letter by claiming to be the ‘servant (bondservant) of God’, although he uses the title ‘bondservant of Jesus Christ/Christ Jesus’ in Romans 1:1; Philippians 1:1. He likes to vary his introductions. He is here paralleling it with ‘an Apostle of Jesus Christ’, which, with variations, is a more regular title. James, in James 1:1, has ‘a servant of God and of the Lord Jesus Christ’.

The title ‘servant of God’ (doulos theou) is applied to Moses (and only Moses) as a title of honour (1 Chronicles 6:49; 2 Chronicles 24:9; Nehemiah 10:29; Daniel 9:11). Although in LXX the references in Chronicles are translated as ‘pais theou’, those in Nehemiah and Daniel are translated ‘doulos tou theou’. It therefore indicates high status as a proclaimer of God’s truth directly appointed by God, on a parallel with Moses, and parallel with ‘an Apostle of Jesus Christ’. A parallel title ‘the servant of YHWH’ was more common in the Old Testament.

The titles may, however, also be seen as a title of humility as Paul presents himself as the slave of God. In that sense we also can use the title.

‘Apostle of Jesus Christ.’ This is the parallel New Testament status to ‘Servant of God’ as used of Moses. He was set apart from his mother’s womb to be one in whom ‘His Son’ was revealed (Galatians 1:15-16), to the unique Apostleship which he shared with Jesus’ twelve Apostles (Galatians 1:17; Gal 2:8 ; 1 Corinthians 9:1; 1 Corinthians 9:5; Romans 11:13), and James, the Lord’s brother (Galatians 1:19) and possibly with Barnabas (Acts 14:14), although the last reference may be a lesser temporary use as of those ‘sent forth’ by the church (but see 1 Corinthians 9:6 in context). Paul is here claiming his full status as a unique representative of Jesus Christ as he does in most of his letters in one way or another. Compare especially 2 Corinthians 1:1; Ephesians 1:1; Colossians 1:1; 1 Timothy 1:1; 2 Timothy 1:1.

‘According to the faith of God’s elect, and the knowledge of the truth which is according to godliness.’ Some see this as indication that somehow Paul’s servanthood and apostleship were regulated by the faith of God’s elect, being determined by it (compare 1 Corinthians 9:2) others, however argue that ‘according to’ means ‘with regard to’. Thus Paul is simply stating that his position as a servant of God and an Apostle is for the benefit of God’s elect and for the furtherance of the knowledge of the truth. ‘According to’ could also mean ‘in accordance with’, indicating that that was how the faith of God’s elect saw it. All are in their own way true. The phrase ‘God’s elect is Pauline, being found otherwise only in Romans 8:33; Colossians 3:12. But the idea that God’s people are the elect of God is found more widely, e.g. Matthew 24:22; Matthew 24:24; Matthew 24:31; Luke 18:7; 2Ti 2:10 ; 1 Peter 1:2. They are those who have been chosen in Him before the foundation of the world (Ephesians 1:4).

‘And the knowledge (epignosis) of the truth which is according to godliness.’ This might be seen as tending to support the idea that it was how his position was seen both by the elect and by the genuine truth, or it may be seen as signifying that he was a source of the knowledge of the genuine truth. Epignosis was a popular word for knowledge with Paul, containing within it an element of ‘spiritual knowledge’ or ‘true knowledge’ in contrast with false knowledge for which gnosis is always used (1 Timothy 6:20). But the distinction is not rigid. What we can say is that false knowledge is never called epignosis in the New Testament.

‘The truth which is according to godliness.’ Compare 2 Peter 1:3. True knowledge produces godliness. True godliness and true truth go together. ‘Godliness.’ Godliness (eusebia), is not necessarily a satisfactory translation as the word does not necessarily involve God, It signifies ‘the fulfilment of obligation’, whether to God (and therefore true worship and piety) or men (and therefore loving one’s neighbour as oneself for His sake). So we may see it as Godly faith, resulting in a genuineness towards God from a worshipful heart, which also results in our fulfilment of our obligation towards our fellowman. This is always the case for those who come to spiritual knowledge of the truth.